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法稱的知識論研究(上)=A Study of the Epistemology of Dharmakirti(1) |
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| 著者 |
吳汝鈞 (著)=Ng, Yu-kwan (au.)
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| 掲載誌 |
正觀雜誌=Satyabhisamaya: A Buddhist Studies Quarterly
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| 巻号 | n.70 |
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| 出版年月日 | 2014.09.25 |
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| ページ | 77 - 132 |
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| 出版者 | 正觀雜誌社 |
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| 出版サイト |
http://www.tt034.org.tw/
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| 出版地 | 南投縣, 臺灣 [Nantou hsien, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為中央研究院文哲所特聘研究員 |
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| キーワード | 陳那=Dignaga; 法稱=Dharmakirti; 有效的運作能力=effective force of operation; 自相=sva-laksana; 知覺=pratyaksa; 知識的自己認識=sva-sajvedana |
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| 抄録 | 法稱是繼陳那之後的印度大乘佛教在知識論上的大師，他在這方面有承先啟後的地位。他承接陳那的理論，並有進一步的開拓。如陳那一樣，他確認對象分為個體物與一般概念，這即是自相與共相。但進一步確定只有個體物具有有效的運作能力，嚴格來說，只有它能成為對象，亦即是自相。因而把知識論聚焦在自相方面。這是受到經量部的影響，微有經驗主義的傾向。在知識的真偽的問題上，他提出其中一個很重要的條件，這即是知識的內容與實在不矛盾，知識的基礎在知覺。他仔細地解析知識活動的根本要素，那是認識者、認識對象、認識自身和認識的原因。認識者即是認識能力，亦即是知覺。知覺是挾帶著對象的相狀而作用的，擬似對象而生起。由於認識相狀的生起的來源是知覺，知覺又是認識者，因此他判定認識活動是一種自己認識的活動。至於認識的原因與結果，並不是各自別異，而是在認識的經驗中同時成立的。綜言之，法稱的知識論是觀念論的立場，但略帶實在論的傾向。
Dharmakirti was a high ranking scholar-philosopher in Epistemology after Dignaga in Indian Mahayana Buddhism. He inherited Dignaga and made significant Progress. He identifies the objects in cognition to be individuals and concepts in general, which refer to self-aspect (sva-laksana) and common aspects(samanya-laksana) respectively. To go forward, he confirms that there are merely the conrete things which possess effective force of operation. Thereby, strictey speaking, only the self-aspects can truly become objects, and as a result, he focuses his epistemology on the self-aspects. This was affected by the Sautrantika School, and thus has an inclination to empiricism. With regard to the problem of true and false knowledge, he proposes an important condition, namely, the contents of knowledge do not contradict reality, and the foundation of knowledge lies in perception. He also carefully examines the basic essentials of a cognition and finds that they include cognizing subject, cognized object, cognition and cause of cognition. Cognizing subject is the ability of cognition, which is norhing but perception. Perception occurs in embracing the image of the object. Due to the fact that percetion is the source of the image of cognition, and that perception is the
cognizing subject, Dharmkirti asserts that the cognition is a sort of self-cognition. As for the cause and result of cognition, they are not different from each other. Rather, they take place simultaneously in the experience of cognition. In a nutshell Dharmakirti’s epistemology is idealistic in nature, carrying slightly a realistic inclination. |
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| 目次 | 一、法稱在認識論上的文獻與現代的研究成果 136
二、唯識學的立場 150
三、承先啟後的地位：承先 159
四、法稱的啟後意義 169
五、法稱認識論的實效概念 172
六、正確知識及其效能與實在性 178
七、印度哲學中的認識論 187
八、法稱、法上與調伏天論認識問題 194
九、關於現量 200
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| ISSN | 16099575 (P) |
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| ヒット数 | 624 |
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| 作成日 | 2015.05.06 |
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| 更新日期 | 2017.09.07 |
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